As a theologian trained in ethics, I suppose I should be happy about....
Not exact matches
Because seminarians have been
trained by
theologians who are more shaped by their graduate school
training than by their ecclesial identification — they see themselves
as process thinkers or Barthians rather than
as Baptists or Episcopalians — we have seminarians who attempt to make congregations fit the images of their theological allegiances rather than trying to respond to the theological resources of the congregation.
I'm
trained as a scientist before I started
training as a
theologian.
It is popular among the elite Bible scholars and academy -
trained theologians to sneer at the uneducated lay person who seeks to teach Scripture and theology to others
as being «untrained» and therefore, unable to accurately teach others what God is like, what He says in Scripture, and how to live life in light of what we learn.
The rejection of metaphysics by most modern philosophers and
theologians has seen the gap filled by influential scientists, often with little philosophical
training but with the credibility that their status
as scientists confers on them.
I felt what I had to do
as a
trained professional moral
theologian was to play the role of a critical lover and loving critic and try to help the church realize a viable ethic concerning homosexuality.
This conception of just war was passed to the early modern age and known and used by such theorists
as the Neoscholastics Vitoria, Soto, Molina, and Suarez, by the Protestant Reformer Martin Luther, the Puritan
theologian William Ames, the theologically
trained jurist Hugo Grotius, and others at the dawn of the modern era.
In an interview with La Croix, Müller observed that, whereas Benedict XVI was a
theologian by
training, other popes, such
as St. John XXIII and Francis, have not been.
Because most
theologians» own
training and preoccupation has focussed on the rational discrimination of ideas, the concept of the mass media
as integrated power and meaning - generating systems which are actively creating a mythological and heuristic milieu to serve particular social and economic interests is foreign to most theological educators.
The platform planks for «32 embodied a number of Century concerns: U.S. adherence to the World Court protocol; U.S. entry into the League of Nations, provided that its covenant be amended to eliminate military sanctions; U.S. recognition of the Soviet Union (which was granted a year later); the safeguarding of the rights of conscientious objectors (including those denied citizenship, such
as Canadian - born
theologian D. C. Macintosh of Yale Divinity School); the abolition of compulsory military
training in state - supported educational institutions other than military and naval academies; emergency measures for relief and public - works employment; the securing of constitutional rights for minorities; the reduction of gross inequality of income by steeply progressive rates of taxation on large incomes; «progressive socialization of the ownership and control of natural resources, public utilities and basic industries»; «the nationalization of our entire banking system»; and so on (June 8, 1932).
The only way for academically
trained theologians to resolve their dilemma is to participate fully in a community of struggle and to do theology
as members of that community.
Prominent figures in the development of the postliberal school have included such Yale -
trained theologians as James J. Buckley, J. A. DiNoia, Garrett Green, Stanley Hauerwas, George Hunsinger, Bruce D. Marshall, William Placher, George Stroup, Ronald Thiemann and David Yeago.
And where else but in such a department can a Christian
theologian have the glorious if frightening responsibility of
training, e.g., future Jewish
theologians,
as well
as those who may contribute to turning the church toward new responsibilities?
Theologians,
trained to see philosophical statement
as the model for theology, often manifest mindsets that are univocal and literalistic.